论琼·罗宾逊经济哲学的当代意义

琼·罗宾逊反对主流经济学传统,从规范分析方法、反对数学方法、反均衡的历史分析方法等方面对以萨缪尔森为代表的主流经济学的不足予以批判,这些都体现在琼·罗宾逊的英文原著《经济哲学》中。同时,她对当代经济学中的人类发展的概念产生了重要影响。

经济哲学研究的可喜成果——简评《经济哲学导论》

《经济哲学导论》以整个社会经济过程的内在本质及一般规律为研究对象 ,学科定位较为恰当。通过对社会经济发展过程的反思与前瞻 ,从社会经济自身的内在逻辑出发来展开经济哲学理论 ,具有深层次性、系统性。

Eco-Reason the Philosophical Thinking on the Limitation Existence

The philosophical root of all human beings’ existence crisis in the contemporary times is the philosophy of the unlimited theory. The inner spiritual supporting force is the construction from its theoretical reason to its scientific reason. Its essential ideas stem from the people-centered theory, the view of happiness in the material- purposed theory, the communist life style, the material hegemonist principle, and the rational action principles of economic technology. In the 21st century, in order to deal with the dangerous situation of human beings’ exist- ence from the root, the philosophy of the limitation theory must be established, which has the eco-reason as the value support, integrates all the original wisdom of human beings and reflects human’s spiritual needs of the age as well as the direction of human future development. The whole percept of this new philosophy is that “all things have souls”; its basic law of existence is “the ceaseless life circle”; its survival goal is the view of happiness in the harmony of material and spirit; its social action guidance and principle are (environment, society, humanity) the environment ecologism and the integral-and-mutual action principle (of human beings &society, individual &society, and present age & posterity).

Enterprise Soft Power Cultivation on Philosophy View

The perspective of philosophical thinking on lifting enterprise soft power requires us to enhance both hard power and soft power in the enterprise and to grasp more the fundamental contradiction-promoting soft power of corporation-at the same time. Focusing on the environment-relationship economy, emotional economy, cultural economy and moral economy-faced by enterprise, corporation should take relationship building, feeling cultivation, cultm＇e construction and integrity establishment as an origin of force to improve the image, the group cohesion force, the social credibility and the cultural strength of the company.

The Intemal Implication of the Economic Ethics in the Alienated Labor Theory of Economic and Philosophical Manuscripts of 1844

Alienated labor, also known as labor alienation, was a concept with historical creativity, which was first raised in Marx＇ s Economic and Philosophical Manuscripts of 1844. The Manuscripts was important works of Marx, in which the social relations of capitalism private ownership were analyzed by Marx using the concept of alienated labor. A deep analysis was conducted by Marx from the specific historical facts, in which the rational kernel of the alienated problem in the social relations of capitalism was mentioned. Specifically, the alienated labor theory was analyzed from the relationship of laborers with their labor products and labor itself, human＇ s essence, and other people under the condition of the capitalist private ownership; the ＂ought to be＂ ethical characteristics of labors were expounded from the perspective of ethics, and the abnormal labor relations in the process of capitalist production were ethically reviewed and criticized. Therefore, rich economic ethics thoughts were contained in Marx＇ s analysis of the alienated labor theory.

Analysis on the Economic Ethics Thoughts in the Economic and Philosophical Manuscripts of 1844

Economic and Philosophical Manuscripts of 1844 are one of Marx＇ s early works with great significance. It marked the thought development of Marx to a new stage. Marx in the Manuscripts through the criticism of the national economics, alienation labor theory to the problem of human essence, existing in the capitalist society of economic development and the moral result inverse problem and the communism theory expounds main contents such as the economic reality of capitalist society in profound ethical criticism, reveals the capitalist society economy inhumane between moral and ethical relations, in all of his criticism is always full of profound urges and powerful strength of moral criticism and deep ethical care, contained in the Manuscripts of economic ethics in today still has the significant theory significance and practical guiding value.

Temple of Diana in Timacum Minus and Some Aspects of Cult of Diana in Territory of Serbia

Three votive monuments dedicated to the cult of Diana have been identified to date in the territory of Roman Municipium Timacum Minus. Two of them are related to erection and restoration of the temple of Diana. According to onomastic formulae of the dedicants’ names, the first monument may be dated into the period of Emperor Hadrian’s rule or immediately after it, and the other into the period of the reign of Marcus Aurelius or directly following it. The main methodological approach in this paper was researching Diana’s cult in general, and then also examining analogies to votive monuments from Timacum Minus in the territory of Serbia. Even though there have been only five such monuments identified to date, analogies show that it was already in 2nd century that the influence of Romanisation in the territory of Serbia was well under way, and that in worshipping Diana, her companions the nymphs, and Apollo-Diana-Silvanus, it was indeed Roman deities that were being worshipped and not interpretatio Romana of indigenous deities. Socio-economic position of the dedicants indicates that they belonged to middle or upper social strata （legatus legionis VII Claudiae piae fidelis, duumvir, pontifex, eques Romanus）.

Original Frame of Organizational Model from the Chinese Traditional Philosophy

In this paper, the studies show that the framework of the original organizational models based on the philosophy view is constructed. The driving forces are also expatiated in the paper. Matching with the time and space in which the organization exists, fitted with the extra environment, making the organization take effect and properly controlling the important potential factors for the organizations further are the four driving forces development. The supporting pillars are cooperation in the competition, communication, negotiation and proper equal culture environment. At last, the researches point out that organization is a process, while organizational model is only a tool for us to realize the world.

Philosophy and Economic Injustice in Nigeria

In philosophy, justice is a big and yet flexible concept. Thrasymacus sees it as the interest of the stronger party; while the Institute for Creation Research sees it as being legal and ethical, restorative and penal with regards to human rights. Political, legal, religious, social etc., are forms of justice but in this work, the authors are concerned with economic justice. First, the authors say that the Nigerian society is in disorder as a result of entrenched economic injustice partly inspired by its multi-ethnicity and multi-religiousity. The authors therefore, investigate what constitutes economic justice in a nation like Nigeria： Is it equitable distribution of national wealth to individuals, groups, and regions？ Or, is it the distribution of national wealth proportionate to the contributions of individuals, groups, and regions to the national treasury, or still the distribution of national wealth according to political power blocs which fall within regional and ethnic lines？ The aim of this paper is to establish that no matter which definition one adopts, there have been some regions in Nigeria namely Niger Delta or the South-South and southeast regions which account for over 80% of national income in oil revenue but which continue to experience sustained economic injustice in the distribution of national wealth, federal projects, basic amenities etc., since the end of the civil war in 1970. In the societal strata, the wage earners are at the receiving end of government＇s unjust taxation system which enables the high net-worth individuals to pay less and most times evade taxation on their stupendous income. In another scenario, poor citizens are unjustly treated in the sharing of national wealth when compared with the wealthy class for example; they live in areas lacking in basic amenities; they are deprived access to loans to finance their businesses, agricultural project, and other crafts by the premium placed on collateral policies. We therefore conclude that the Nigerian society is lopsided as a result of massive economic injustices in Nigeria at the individual, group, and regional levels. In sum, the authors revisit philosophy＇s role at addressing such societal disorder orchestrated by various economic injustices perpetrated in Nigeria.

The Modem Reading on Thought of Marxist Ecological Civilization in 〈The Economic and Philosophical Manuscripts in 1844〉

In〈The economic and philosophical manuscripts in 1844〉 （be called manuscripts for short）, Marx deeply criticized alienation of relationship between human and nature by alienated labor concept. The criticism pointed out the way for the solution of the ecological problems and showed the seeds of ecological civilization. The paper reveals the ontology about ecological civilization and generation and elimination of crisis through analyzing the Marxist thought of ecological civilization in manuscripts. The paper believes that Marxist thought of ecological civilization may enlighten us to carry forward and develop it with guidance, sense and theory. We sincerely expect that the thought of ecological civilization will be rooted in the hearts of the people deeply by means of the rise of ＂green＂ concept and the education of ecological ethics. The paper has important theoretical and practical value on deeply understanding the relationship between human and nature with scientific development angle of view, conquering the ecological crisis of globalization scientifically and building and developing ecological civilization of Chinese characteristic socialism energetically.

A Philosophical Appraisal of John Rawls＇ Difference Principle in the Context of the Quota System of Nigeria

The concept of justice is a complex phenomenon which has been subjected to various legal, social, and philosophical interpretations. In other words, for the concept to make meaning to analysts and various intellectual communities, it has to undergo a process of concept conceptualization and operationalisation. It is therefore this lack of univocal definition of justice that one can philosophically assert that there is no theory of justice but theories of justice. The purpose of this article is not to delve into the various analyses of theories, meanings, definitions, and/or explanations of justice but to examine John Rawls＇ Difference Principle of justice in the context of the Nigerian Quota System. In order to make this writing less nebulous and less ambiguous and more explicit and clear, I shall examine the definitions of the concepts of both justice and Quota System. In addition, evaluation of the philosophical and theoretical assumptions of the Rawls＇ theory and the Quota System will be made with a view to revealing their applicability and relevance in our real economic socio-political system （in Nigeria）.

A New Theory About Teaching Philosophy

The aim of this paper is to elucidate the nature and viability of teaching philosophy establishing their impact on the construction of philosophy in developing countries such as Peru. This article is inserted in the context of the need to rethink the missed philosophy marked by Badiou who proposes two ideas and binding areas： Philosophy is a reflection on all that is in the infinite universe, including humans; and, being the reflection （thinking） an innate characteristic of the human being, then, in some way, we are philosophers. It follows two thoughts that philosophy is not taught or learned but is assumed in the measure of their level of education and knowledge. In such conditions, it is not the teaching of philosophy that which has to build philosophy or form ＂philosophers,＂ but is education. It is established, therefore, that between the philosophy and the education, there is a direct relationship in the sense that the first is based on the second and a good education is a prerequisite for the development of philosophy in a society condition. For this important reason, developing countries still do not have adequate conditions for sustained construction of philosophy because they have educational models that prevent it from radiating a good education to society. Being a good carrier of a good education philosophy, a poorly educated person has limitations to acquire of philosophical thinking. Therefore, these reasons are that in these countries, the teaching philosophy has proved to be unsuccessful. Being poor education in underdeveloped societies, where language skills and science are below international standards, it is easy to deduce that such societies are facing philosophy and devoid of conditions to form part of their cultures. Our hypothesis is that philosophy in a society cannot be built on the basis of the teaching of philosophy, but on the basis of a good education. The fact that in underdeveloped societies, as is the case of Peru, there is no philosophy in terms of what it means in modern times, is not because there is no teaching of philosophy but because there is archaic educational models. In these countries, the education model is anti-philosophical. Our approach is based on the education system prevalent in underdeveloped countries such as Peru, which is not feasible ＂teaching philosophy＂ to steadily build philosophy as part of national cultures, and instead it is necessary for the design and implementation of new models of education.

An Important Problem in the Holistic Study of Marxist Doctrine ——The Inner Logic and Implications of Marx＇s Philosophical and Economic Revolution

The inner logical connections between Marx＇s philosophical and economic revolutions are a crucial issue in the study of Marx＇s theory in its totality. They unfold in the course of Marx＇s critique of political economy, which goes beyond the domain of political economy, and his critique of philosophy, which goes beyond the domain of philosophy. Specifically, Marx formulated his methodology for political economy in his critique of philosophy and at the same time expanded the achievement of his initial completion of a philosophical revolution in his critique of political economy. Finally, in these two ＂interactive＂ critiques, he basically accomplished his economic revolution and perfected both the substance and form of his philosophical revolution. The inner logic connecting Marx＇s philosophical and economic revolutions offers important implications for research on Marxist philosophy in contemporary China. That is to say, the integrity of the theory of Marx （and Engels）, the founder（s） of Marxism, in fact implies a fundamental methodological requirement for later generations in studying and developing Marxist philosophy, namely, that they should always keep in mind the holistic nature of theory. Therefore, we need to have a cross-disciplinary consciousness which consists of critical awareness, problem awareness and awareness of the times.